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109 CHAPTER (3) The Late Moe Gok Sayadaw's Meditation Method 3.1. Introduction In Myanmar many types of meditation method are introduced by the present day meditation masters. To mention some of the famous medita­ tion methods: (1) The Htut Khaung Sayadaw's meditation method, (2) Sayadaw U Sila's meditation method, (3) Ledi Sayadaw's meditation method, (4) Theik Cha Taung Sayadaw's meditation method, (5) Mo Hnyin Sayadaw meditation method, (6) Thaton Zei Da Wun Sayadaw's meditation method, (7) Soonloon Sayadaw's meditation method, (8) Kan Ni Sayadaw's meditation method, (9) Wei Bhu Sayadaw's meditation method, (10) Moe Gok Sayadaw's meditation method and (11) Mahase Sayadaw's meditation method etc. In the world as many kinds of being, there are many kinds of temperament {cariUt). Accordingly, the subject of meditation is of four foundations of mindfulness. The aforesaid meditation masters had practised the subject of meditation which is suitable with their temperament. As a result of that, they had attained to the highest position. That's why there are various kinds of meditation method and many meditation masters in Myanmar. However, 110 those meditation methods are included in the four foundations of mindfulness {kayanupassanasntipatthana, vedananupassanasatipatthana citt- 1 "Xf^ anupassanasatipatthana and dhammanupassanasadpatthana) what the Buddha taught. Among them, Moe Gok Sayadaw's meditation method is very famous in Myanmar and accepted and liked by many people. That's why the late Moe Gok Sayadaw's meditation method based on the Buddha's teachings will be discussed in this chapter, in detail. 3.2. The Difference between Samatha and Vipassana The history of meditation goes back thousands of years to ancient times. Though no specific date exists regarding its origin, it is widely accepted that it dates back to 500 B.C. with the life of Buddha. After living a luxurious life under the protective hand of his father, young Siddhattha (later called Buddha), suddenly one day became aware of the harsh realities outside his protected world. Seeing the poverty and suffering compelled him to search for answers for the suffering of humanity. At the age of 30 he found enlightenment {palhamabhisambuddho) through meditation. He spent the rest of his life teaching his methods and individuals followed his teachings by the thousands.'"'^ Two kinds of Meditation were preached by the Buddha, namely, samathabhavana (concentration meditation) and vipassanabhavana (insight-meditation). Regarding this, the Sangiti Sutta of Dighanikaya describes thus: '' Contemplating body on body, contemplating feeling on body, contemplationg on consciousness and contemplating on dhamma-object as dhamma-object. DN,2.p.229 (Myanmar); p.327 (PTS). ''''MN.I.p.222 (Myanmar): KN.Ap-A.p.58-89.Dr.K Sri Dhammananda, " What Buddhists Believe", p. 1-4. Ill Atttii kho, avuso, temi bhagavata Janata passata arahata samesam- buddena dve dhamma sammadakkhata, tattha sabbeheva samgayi tabbarh na vivaditabbarii, yathayidarh brahmacariyaih addhaniyarh assa ciratthitikaiii tadassa bahijanahitaya bahujanasukhaya lokanu kampa atthaya hitaya sukhaya devamanissanarh; katame dve? Samat- ha ca vipassana ca}^^ There are double doctrines, friends, which are perfectly set forth by the Buddha who knows, who sees. Here there should be a chanting in concord not in wrangling that, thus this holy life may persist and be long maintained. That may be for the welfare and happiness of many folk, for the compassion on the world, for the good, the walfare, the happiness of devas and men:—which are the doubles: calm and msight. Again the Dasuttara Sutta of Dighanikaya says: Katame dwe dhamma bhavetabba? Samatho ca vipassana ca- ime dve dhamma bhavetabba"^" Which two things are to be practised? Calm and Insight (meditation). These two things are to be practised. As has been mentioned, the meditator who wants to get liberation should practise two things: Calm (samatha) and Insight (vipassana). Among them, samatha is to tranquilize or settle down one's restless mind. It means the ''"^DN.inTCMyanmar). "" Ibid,p.204-205 (PTS). '•"' DN.3.p.227 (Myanmar). '"" Ibid,p.250 (PTS). Harcharan Singh Sobit, "Vipassana the Buddhist Way", Delhi: Eastern Book Linkers.200.Vp.2. 112 contradictory hindrances such as sensual thoughts, thoughts of ill-will and skeptical thoughts, etc., are tranquilized during the practice of samatha {Kamacchandadayo paccanikadhamme sameti vinesetiti samatho). In this context, samatha is synonymous with samadhi. Concentration (samatha) is the sustained application of that attention on the object without being distracted. Concentratic^n is the practice of developing one-pointed- ness of the mind on one single object, either physical or mental. The mind is totally absorbed in the object without distractions, wavering, anxiety or drowsiness. Through practice under an experienced teacher. Concentration brings two benefits. Firstly, it leads to mental and physical well-being, comfort, joy, calm, tranquility. Secondly, it turns the mind into an instrument capable of seeing things as they truly are, and prepares the mind to attain wisdom. However, concentration cannot get Nibbana which is free from suffering. In samatha meditation there are the forty subjects of meditation altogether: (l)The ten Kasinas (earth, water, fire, air, blue, yellow, red, white, space, and light), (2) The ten Impurities ( the bloated, the livid, the festering, the cut- up, the gnawed, the scattered, the hacked and scattered, the bleeding, the worm-infested, and a skeleton), (3)The ten Reflections( recollection of the Buddha, recollection of the Dhamma, recollection of the Samgha, recollection of virtue, '•*-KN.Pa!is-A.l.p.ll6. Dhmmananda. Dr K Sri, ""Wiiai Buddhisis Bcliexc", p.84. 113 recollection of generosity, recollection of deities, recollection or mindfulness of death, mindfulness occupied with the body, mind­ fulness of breathing and recollection of peace), (4) The four Divine Abidings: ( loving-kindness, compassion, appre­ ciative joy, and equanimity), (5)The four Immaterial States: (the base consisting of boundless space, the base consisting of boundless consciousness, the base consisting of nothingness, and the base consisting of neither perception nor non-perception), (6) The one Perception: the perception of repulsiveness in nutriment, (7)The one defining: the defining of the four elements . Thus, one who practises any one of the aforesaid forty types of samatha meditation will get rupajhana or arupajhana. When one gets rup- ajhana and passed away, one will be in rupabhumi (the material world; when one get arupajhana and passed away, one will be in arupabhumi (the un-material world. Regarding this, Abhidhammatthasangaha text states thus: Palhamajjhana vipakarh palhaniajjhanabhumiyam patisandhibha vaiig- acutivasena pavattati; tatha dutiyajjhvipakaiica tatiyajjhvipakaiica dutiyajjhanabhumiyam: catutthajjhana vipakarh tatiyajjhanabhumi yam: pahcamajjhanavipakam catutthajjhanabhumiyaih; asanhasattam pana rupameva patisandhihoti, tatha tatopararhpavattiyam cavanak- ale rupameva pavattitva m'rujjhati. ima cha rupapatisandhiyo nama; '^"' Vis.l.p.l(l6 (Myanmar); p. I 12-1 1 .i (l-;nglish). 114 pathamaruppadivipakani pathamaruppadibhumisu yathakkamaih pati- sandhibhavaiigacutivasena pavattanti, ima catasso arupapadsandhiyo nama. The first jhana resultant occurs in the first jhana plane as relinking, life-continuum, and decease (consciousness); similarly the second jhana resultant and the third jhana resultant in the second jhana plane; the fourth jhana resultant in the third jhana plane; the fifth jhana resultant in the fourth jhana plane. But for mindless beings material form itself occurs as rebirth. Similarly thereafter, during the life-time and at the moment of decease, only material form exists and perishes. These six are the modes of rebirth on the rupavacara plane. The first arupa jhana resultant and others occur respectively on the first and other arupa planes as relinking, life-continuum and decease (consciousness). These are the four modes of Rebirth on the , 146 arupa plane. This is how the meaning of samatha is briefly mentioned. A detailed discussion of samatha meditation is given in the last part of this chapter. The term Vipassana is often translated as insight. Technically it is explained in Pali as Aniccadivasena vividhakarena passatiti vipassana. aniccanupassanadika vipassana bhavana paniia:''^^ (seeing nature of things ' As to the Buddha's teaching, there are 31 planes in which rupavacara plane means one of sixteen Brahma planes i.e plane of fine material. In it Brahma beings are dwellings. ''There arc four Arupa planes. Here arupa is Pali language, a combination of two words; A and Rupa. A means ncnali\c or no and rupa is matter. So Arupa plane is plane of non-material. Brahma beings in Arupa plane have no matter but only nnnd. ,Abhis.p.3l (Myanmar). Narada Maha Thero, "A manual of Abhidhamma". p. 277-278. '"* .Abhi-Tl.p.267 (Myanmar). 115 or phenomena in different ways as impermanent (Anicca), etc., and here Vipassana means the meditative wisdom. Vipassana is the direct meditative approach to phenomena which is directly linked to the three characteristics: anicca (impermanence), dukkha (suffering) anatta (non-self). On the other hand, Vipassana means observing the arising and disappearing of the matter and the mind. The main goal of Vipassana is to attain NibbSna. Thus, one who practises meditation (Vipassana ) can get seven benefits, as follow: (1) Purification of beings (sattanam visuddhiya),
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